The Dignity of Gods Children, Chapter 23
CHAP. XXIII.
Of the benefits of the children of God for this life: viz. of their immunity from euill: and of good things of this life belonging vntounto them.
HAuing in the former Chapter, by occaſion of the kingly dignity of Gods children, briefly mentioned the right of the children of God vntounto all things of this life, (viz. in the ſixt reſpect, why they are called Kings) but that place being not fit to handle the ſame any thing largely, it notwithſtanding being a matter of good importance, and worthy of further conſideration, for the further ſetting forth of the dignity of Gods children, I will now returne thereunto, and ſpeake ſomewhat more plentifully thereof.
Concerning therefore this life, let vsus vnderſtand that the children of God hauehave a double prerogatiue aboue the wicked: Firſt immunity from all afflictions of this life, as they are euill and hurtfull: Secondly right and intereſt into all the bleſſings of this life, ſo farre foorth as they are any waies good for them.
Touching the firſt of theſe thus it is written, who ſo dwelleth in the ſecret of the moſt high, ſhall abide in the ſhaddow of the Almighty: Pſal. 91. 1. Surely hee will deliuer thee from the ſnare of the hunter, and from the noiſome peſtilence: Hee will couer thee vnderunder his wings, and thou ſhalt bee ſure vnderunder his feathers: his truth ſhall bee thy ſhield and buckler: Thou ſhalt not bee afraid of the feare of the night, nor of the arrow that flyeth by day. verſe 3. &c. For indeede that whole Pſalme is ſpecially occupied in the argument of the ſafety of Gods children, as touching the euils of this life, and in declaring the contrary dangers of the wicked. The like promiſe for the children of God, is in Pſalme 97. Yee that louelove the Lord hate euill: hee preſerueth the ſoules of his Saints: hee will deliuer them from the hand of the wicked: verſe 10. The whole 121. Pſalme is alſo of this argument: For there the Prophet aſſureth all the children of God, that the Lord will not ſuffer their foot to ſlip: that hee will ſo keepe them, that the Sunne ſhall not ſmite them by day▪ nor the Moone by night. Yea, hee ſaith, verſe 7. that the Lord ſhall preſerue them from all euill &c. Yea, that he ſhall preſerue their going out, and their comming in. The ſame is likewiſe euident by the couenant that God maketh with all creatures, euen the fierceſt and cruelleſt, for his childrens ſake. But of this more afterward.
The Prophet Iſaiah alſo ſaith of the ſame point, But now thus ſaith the Lord that created thee, and hee that formed thee O Iſrael: feare not, for I hauehave redeemed thee: I hauehave called thee by thy name, thou art mine. When thou paſſeſt through the waters I will bee with thee, and through the floods that they doe not ouerflow thee: When thou walkeſt through the very fire, thou ſhalt not bee burnt, neither ſhall the flame kindle vponupon thee: Iſai. 43. 1. 2. What meaneth the Lord by theſe words, but that his children ſhould hauehave no hurt by thoſe things, that doe moſt deuoure and conſume other? I might adde many other Scriptures to the ſame purpoſe, but theſe ſhall be ſufficient.
Beſides thoſe and the like Scriptures and promiſes, the ſame is manifeſt by great reaſon: For ſith all the afflictions of this life are part of the curſe and puniſhment that is due to our ſinnes: and ſith Chriſt Ieſus tooke vponupon him and came into the world to ſuffer the whole curſe of God, both of this life and of the life to come, that wee had deſerued; and hauing accordingly indeed borne our infirmities, and caried our ſorrowes, and was wounded for our tranſgreſſions, and broken for our infirmities, and had the chaſtiſement of our peace vponupon him: Iſai 53. 4. 5. and did himſelfe beare our ſinnes (that is the full puniſhment of our ſinnes) in his body on the tree: 1. Pet. 2. 24. therefore it ſtandeth no more with the iuſtice of God, to caſt ſuch afflictions vponupon vsus (as puniſhments of our ſinnes) then it agreeth with the iuſtice of man to receiue his debt of the ſurety, and yet after to require the ſame of the principall debter: or to puniſh him for not paying the ſame: yea, foraſmuch as the higher and greater any Iudge is, the more it behoueth him to doe iuſtice and iudgement, and ſith God is the Iudge of all the world: Geneſ. 18. 25. therefore if it agree not with the iuſtice of man, to demand that debt of one that is paied by another, much leſſe doth the like ſtand with the iuſtice of God.
The former point is likewiſe manifeſt by many examples. Noah and a few of his, were kept in the great floud, that drowned all the world beſides.
Lot with ſome of his were preſerued in Sodom and Gomorra, whereall other inhabitants of thoſe cities were conſumed by fire from heauen.
The widdow of Sarephta with the Prophet Elija, was fed in that great dearth and famine, when many other were in great extremity.
Ieremiah and Ebedmelech were well prouided for, and had great liberty, when the great nobles and Princes of Ieruſalem, with many other of the common people which before had reiected the word of the Lord, were either cruelly put to the ſword, or ſlauiſhly carried away captiue.
Iehoſhaphat was preſerued from the Aramites (though in great danger of them) when Ahab was wounded to death by them.
The red ſea gaue way to the Iſraelites, and ſtood vponupon heapes like a wall for their ſafe paſſage through it, when Pharao and all his hoſt were ouerwhelmed in it.
Againe, to ſome ſpeciall ſinnes, there are ſome ſpeciall afflictions belonging. To drunkenneſſe belongeth woe, ſorrowes, ſtrife, murmuring (or much talke) wounds without cauſe (or wounds without puniſhment) redneſſe of eies: Pro. 23. 29. So likewiſe to it, and to all other intemperancy, there belong many noiſome diſeaſes, as the dropſie, the gout, apoplexies and ſuch like; yea, not only diſeaſes, but deformity alſo of body, blockiſhneſſe of wit, and dulneſſe of vnderſtanding (of how ſharpe wit, and quick capacity ſoeuer they were before) with hardneſſe of heart like to brawne, ſo that hauing many ſorrowes, yet they ſhall feele none. Adultery likewiſe and all incontinency is accompanied with ſome foule diſeaſes and many other euils. Boldneſſe and raſhneſſe is not without many great dangers. To thoſe alſo, and to diuers other ſinnes belong pouerty, great ſhame, diſgrace, reproch, and contempt with men. The like may be ſaid of many other ſinnes, as hauing many ſpeciall calamities atten…ing vponupon them. For as much then as before we hauehave heard, that the children of God are freed from ſuch ſins, it followeth likewiſe that they are the more ſafe from thoſe euils, that they doe ſpecially meet with, that fall into ſuch ſinnes.
Thus much briefly for the immunity of the children of God from the euils of this life.
Touching the ſecond ſort of benefits for this life belonging to the children of God, they are (as before I ſaid) all the bleſſings of this life, far foorth as they are good for them, and may be accounted benefits, not only in their own nature, but alſo to the children of God. Theſe are, length of daies, health, peace, ſafety, liberty, riches, credit, honors, authority, friends, and ſuch like.
All theſe do belong only to the children of God: and that by a double right. Firſt by promiſe: Secondly by participation of Chriſt, and that communion with him before handled: in whom all the promiſes of God belong vntounto men, and are ſaid to be yea and Amen, that is, begun and accompliſhed. 2. Cor. 1. 10.
Touching the right of thoſe bleſſings by promiſe, the Apoſtle ſaith that godlineſſe hath the promiſe not only of the life that is to come, but alſo of the life preſent: 1. Tim. 4. 8. If ye require where they are promiſed, looke theſe places ſpecially: Leuit. 26. 3. to verſ. 14. Deut. 28. 3. to verſe alſo 14. Iob. 11. 13. &c. and 22. 23. &c. Pſal. alſo 34. 9. it is ſaid that Nothing wanteth to them that feare God that the Lions do lacke and ſuffer hunger: but that they which ſeeke the Lord ſhall want nothing that is good. Many ſweet promiſes for this life, are likewiſe diſperſed throughout Pſal. 37. See alſo Deut. 32. 9. &c. Pſal. 81. 13. &c. Pſal. 112. 2. &c. Prou. 24. 4 and many other places. For indeed the ſcripture is very rich in theſe promiſes for the children of God: but no where are the bleſſings of this life promiſed to the wicked: yea, contrariwiſe in the former two firſt places: Leuit. 26. 14. &c. and Deut. 28. 14. &c. there is a world of miſeries and outward calamities for this life threatned vntounto them. The ſcripture likewiſe is full of ſuch threatnings elſewhere. Eliphaz thus deſcribeth the ſtate and portion of the wicked: He wandreth (ſaith he) to and fro for bread: and knoweth that the day of darkneſſe is prepared at hand (or rather, when he knoweth it to be prepared, the day of darkneſſe is at hand) affliction and anguiſh ſhall make him afraid: they ſhall preuaile againſt him, as a king ready to battell. For he hath ſtretched forth his hand againſt God, and made himſelfe ſtrong againſt the Almighty. Therefore God ſhall run vponupon him; euen vponupon his necke, and againſt the most thicke part of his ſhield, &c Though he dwell in deſolate places (ſuch as worldly men affect, to auoid reſort and expences by reſort) and in houſes which no man inhabiteth, but are become heapes (ſuch alſo doe miſerable men delight in, that no man may hauehave any heart to come vntounto them) he ſhall not be rich neither ſhall his ſubſtance continue: neither ſhall he prolong his perfection thereof in the earth. He ſhall neuer depart out of darkneſſe. The flame ſhall drie vp his branches: and he ſhall goe away with the breath of his mouth: Iob 15. 23. &c. There are many other the like places, containing the like threatnings: Iob 18. 5. &c. 27. 13. &c. So then many euils of this life are threatned to the wicked: no good thing is promiſed vntounto them as they are wicked.
Indeed as Iehu (though a wicked man, and one that departed not from the ſinnes of Ieroboam that made Iſrael to ſinne: 2. Kings Note.10. 31) as Iehu (I ſay) had in ſome things carried himſelfe like to the children of God, and had diligently executed that which was right in the Lords eies againſt the houſe of Ahab, the Lord promiſed him (in the place alledged verſ. 30.) that his ſonnes to the fourth generation ſhould ſit vponupon his throne: which we ſee to hauehave been performed Chap. 15 8.
The like may bee ſaid of other wicked men touching the bleſſings of this life, that the Lord ſuffereth them to enioy them, and to hauehave the occupying of them for a time, (as in ſome other reſpects afterward to be ſpoken of, ſo alſo) in regard of ſome things done outwardly by them, whereby they doe ſomewhat reſemble his children: that ſo they may hauehave no cauſe to complaine of him, as of an hard Lord and maſter, but that all the world may ſee that hee rewardeth euerie man according to his worke. 1. Pet. 1. 17. For as much then as God threatneth all euill to the wicked, and promiſeth nothing that good is vntounto them as they are wicked, therefore alſo it followeth, that the promiſes of good things doe belong only to Gods children. And thus much for the firſt right of the children of God vntounto the bleſſings of this life, viz. by promiſe.
Touching their ſecond right by communion with Chriſt, for as much as he is the only heire of all things: Heb. 1. 2. (as hath been before noted) and that, as he is not only God, but God and man (For eueryevery heire is heire to another, but as Chriſt is Note.God, all things are his owne, and he hath equall right with the Father vntounto all things, ſo that properly in that reſpect he is no heire) therefore it followeth that none can hauehave any intereſt to any thing, but only ſuch as are in Chriſt, and be members of his body. They that are Chriſts, and whoſe Chriſt himſelfe is, may well claime and challenge all other things: yea, they may aſſure themſelues, that they ſhall hauehave all other things. Hee that ſpared not his owne Sonne, but gaue him for vsus all, how ſhall hee not with him (that is, it is not poſſible (as hath been before obſerued) but that with him he ſhould) giuegive vsus all other things alſo Rom. 8. 32. Thus much briefly of the right that the children of God hauehave to all the blesſings of this life: neither only of their right, but alſo of their property in them. But yet I may not thus let this matter paſſe, without further ſpeech thereof, for the better ſatisfying of all men touching the ſame.
To proceed therefore further therein, it may be demanded, and will (no doubt) be demanded, that if this be by promiſe, and by participation of Chriſt, the right and property of the children of God, why ſome of them, yea many of them, are oft times in great want and neceſſity. So was Bartimeus, that ſate by the high way begging: Mark. 10. 46. So was Lazarus, that lay at the rich mans gate: &c. Luk. 16. 20. So Dauid himſelfe, after that he was anointed to be king of Iſrael, was in ſuch neceſſity, that he came to Ahimelech the Prieſt, to craue ſome releefe for himſelfe and his company: and was glad to take the ſhew bread of the Lord, becauſe Ahimelech (though Prieſt) had then no other prouiſion ready: 1. Sam. 21. 3. Afterward alſo in the like neceſſity he ſent for ſome reliefe no Nabal: Chap. 25. 5. The like is the ſtate of many other; yea of moſt other the children of God. Their part oft times is but ſmall of theſe earthly bleſſings: It may therefore (I ſay) be demanded, why this is ſo: or how this ſtandeth with the righteouſneſſe of God to giuegive ſo little to them, to whom he hath promiſed ſo much: yea, who likewiſe by communion with Chriſt, hauehave right to all. To this I anſwer, that it is to be remembred, which before I ſaid, viz. that theſe bleſſings of this life are not abſolutely promiſed to the children of God, but conditionally, if they may be good for them, and no hinderances of them touching a better life: So only they are promiſed, and no otherwiſe: So only they may be praied for, and no otherwiſe: So only they may be looked for, and no otherwiſe: If they be otherwiſe praied for, or expected, our praier and expectation are wrong: and it skilleth not though we be not heard in our praier, and though our expectation be fruſtrated. Yea, it is better, we ſhould not be heard, and that our hope ſhould be fruſtrated, then otherwiſe. The wholſomeſt, the daintieſt, and moſt exquiſitly dreſt meat that is, may be hurtfull to a ſick and weake ſtomack: and though ſuch a ſick perſon doe craue ſuch meat, or any other that is good in it ſelfe, but not good for one ſicke of that diſeaſe, it is better not to giuegive it, then to giuegive it: and it is better for ſuch a ſicke perſon to want ſuch meat, then to hauehave it.
As kniues likewiſe and ſwords are good in themſelues: yea, the better the ſharper they bee: and yet not for children, or ſome other that know not how to vſe them: yea the ſharper and better, the more dangerous for ſuch perſons: ſo is it touching the blesſings of God for this life in reſpect of ſome of the children of God, to whom in reſpect either of ſome ſickneſſe and weakneſſe, or of want of knowledge and diſcretion how to vſe them, they may be more dangerous many waies then profitable any waies. Yea the very beſt of Gods children may ſometime take hurt by many blesſings of this life.
Dauid himſelfe in his proſperity ſaid he ſhould neuer be moued: Pſal. 30. 6.
As ſoone as the holy ghoſt had recorded the great riches, power and magnificence of Salomon: 1. Kings 10. in the beginning of the next Chapter he adioineth that he loued ſtrange women: and that his ſaid ſtrange wiues turned his heart after ſtrange Gods, &c.
When Iehoſhaphat had riches and honey, then he ioined himſelfe in affinity with Ahab: 2. Chron. 18.
No ſooner was Hezekiah recouered of his ſickneſſe vntounto death, but preſently his heart was lift vp within him. 2. Chron. 32. 25.
Moreouer, as children may more eaſily hurt or breake a glaſſe, then be any thing the better if they hauehave it (although they take no hurt themſelues thereby) ſo ſome of the children of God, by their childiſhneſſe in the grace and knowledge of God. may abuſe the blesſings of this life, albeit themſelues perhaps take no apparant hurt by them.
Againe, as it is not meet that eueryevery naturall child of man, ſhould hauehave the like quantity of meat, or meat of the ſame ſort, or garments of the ſame meaſure, or of the ſame ſtuffe, Note.or of the ſame colour, becauſe there is difference of age, of ſtrength and of ſtature: ſo is it with the children of God touching the bleſſings of this life. A little is as ſufficient for ſome, as a great deale for other ſome: A little is as much for a meane man, as a great deale for a king or a noble man.
If the Lord alſo giuegive a contented mind with a little, this is greater riches to one of Gods children, then a great deale with diſcontent, and a mind ſtill greedy of more, to the wicked. Therefore godlineſſe is ſaid to be great gaine if a man be content with that he hath, or rather with a contented mind, to note an effect of godlineſſe, that it worketh a contented mind: or an adiunct of godlineſſe, that it is accompanied with a contented mind: 1. Tim. 6. 6. But why is a little with a contented mind ſo great riches? Not onelyonly becauſe whatſoeuer they hauehave, they hauehave right thereunto (as before hath been ſaid;) and becauſe that that they hauehave is pure vntounto them, as themſelues are pure: Tit. 1. 15. but alſo becauſe they hauehave it with the fauour of God. He that findeth a wife, findeth a good thing, and receiueth fauour of the Lord: Pro. 18. 20. That which is ſaid of finding a wife, may be ſaid of all other blesſings of this life to the children of God: They come from the fauour of the Lord; and are accompanied with the fauour of the Lord. Whether therefore they be few or many, ſmall or great, the godly may hauehave great comfort in them. Hence it is ſaid that A ſmall thing to the iuſt man is better then great riches to the wicked and mighty: Pſal. 37. 16. Many the like ſentences there are in the Prouerbs, as Chap. 15. 16. 17. and 16. 8. and 19. 8.
As a little gift from a man with louelove and good will, is more then a great deale by conſtraint of lawe, or of feare, or with grudging and murmuring, ſo certainly is it, touching the bleſſings of God for this life beſtowed vponupon the godly, with the fauour of God. Therefore we doe often ſee, that a godly man that hath but ſmall wealth fareth more merrily, and liueth more at hearts eaſe, quietly and comfortably; yea, and that he ſpendeth more vponupon good vſes, then many wicked men, that hauehave ten times, yea twenty times as much as they, and yet leſſe charge alſo then they. As God giueth them all that they hauehave to enioy: 1. Tim. 6. 17. ſo they do enioy it to the comfort of themſelues, of their wiues and children, of their other friends, and of the other Saints of God, ſtanding in need of comfort from them. And this mind thus to vſe the blesſings of this life, is much more then the blesſings themſelues. Sith therefore God doth giuegive a greater grace pertaining to the life to come vntounto his children, to whom he giueth but a little for this life; which greater grace for the life to come is much more worth then all the abundance which they hauehave not for this life, God cannot be ſaid to be vnfaithfull touching his promiſe, as not performing the ſame, neither can he be charged with any wrong done vntounto the children of God, in giuing thē ſo little for this life, becauſe he accōpanieth that litle with ſo rich grace otherwiſe. He that promiſeth much of one kind, that is of ſmall value, and giueth not the ſame, but a little of an other kind of far greate… worth then much of the meaner kind, doth he any wrong? Hee that promiſeth his ſonne twenty or thirty ſheepe, and giueth but ten, with fiue or ſixe good kine or oxen, of more price then 40. ſheepe, doth he his ſon any wrong? or hath ſuch a ſonne, any cauſe to complaine of his Father?
The former grace of a contented mind is the more, becauſe many a wicked man that hath great abundance, and no child or kinſman to inherit it, is neuer content: his eie is neuer ſatisfied with riches, neither is there any end of his trauel: but his hart is alwaies troubled with cares and thoughts of the world: ſcarſe taking any quiet nights reſt, or eating his meat quietly: but alwaies eating the bread of ſorrow: Pſal. 127. 2. Yea, thinking ſtill that himſelfe eateth too much, and ſtill crying out with the Horſleeches two daughters, Gine, GiueGive, and neuer ſaying, It is enough: and being of the nature of the graue, and barren wombe, that are nener ſatisfied: Prou. 30. 15. 16. As ſuch men are neuer quiet or ſatisfied in their minds, ſo in their bodies they are euer toiling and moiling, raking, ſcraping, and grubbing in the earth, and about earthly matters, and for earthly & earthen goods (himſelfe being more earthly and earthen then they) as if they had nothing at all: and as if whē they hauehave gotten that which they deſire, either they ſhould neuer loſe that, or that ſhould neuer loſe them. Such men hauing much in poſſeſſion, hauehave nothing in vſe: hauing all they are as poore as he that hath nothing. Of ſuch men ſpeaketh Salomon: Eccle. 4. 8. and 5. 9. and 6. 2.
But as it is demanded and now anſwered, why the godly hauehave often times ſo ſmall a portion of theſe earthly bleſſings ſith they hauehave right vntounto all, ſo it may likewiſe be demanded why the wicked hauehave ſo much, that hauehave no right to any thing To which that may ſerue for part of an anſwer that was ſaid laſt before, that although they hauehave much in poſſeſſion, yet they hauehave nothing in vſe, &c. as alſo that before ſaid, that ſometimes the wicked hauehave theſe outward bleſſings for ſome outward ſeruice, wherein they reſemble the children of God. But for further anſwer, to both the former comparatiue demands, touching the ſmall portion of the godly, and the great portion of the wicked in theſe bleſſings of this life: we muſt vnderſtand another reaſon to bee this, that the Lord caſteth theſe mercies of this life, and diſperſeth and ſcattereth them all abroad, as a man or woman doth ſometime throw downe amongſt their children and ſeruants a lap full, or basketfull of crabs, or ſome other baſe fruit: where he that is ſtrongeſt, and whoſe minde doth moſt affect ſuch baſe things, getteth the greateſt part, and they that are weake and whoſe ſtomacks care not for ſuch raw ſtuffe, get nothing at all, or very little. So (I ſay) the wicked being ſtrong in body, and minding altogether earthly things, by ſcambling, and ſtruggling, and ſcraping get much earthly muck: whereas the godly being for the moſt part of ſmall power, and little minding ſuch baſe things, but hauing their hearts ſet vponupon better, euen vponupon things that are aboue, where Chriſt Ieſus ſitteth at the right hand of God. Coloſ. 3. 1. and being alſo in that reſpect oft times very ſhiftleſſe for things of this life, they get but a little, and are content with a little, ſo that they hauehave enough for preſent neceſſity, and ſo that they grow rich in heauenly bleſſings.
Againe, the great bleſſings of God for this life, beſtowed vponupon the wicked, are but as great paſture knee deepe for oxen fatted for the ſlaughter. Furthermore, all the right of the bleſſings of this life, being only in the children of God (eſpecially in reſpect of God, and from God) whatſoeuer the wicked doe poſſeſſe, yet are they neuer the richer thereby. Nay, their ſtate is the worſe: not only becauſe thereby they are (as I ſaid) fatted and made the fitter for Gods iudgements, but alſo becauſe in the end they ſhall giuegive account, as vſurpers of that which was not theirs. In the meane time they are no better then bankrupts, that hauehave great ſhops, vſe great dealings, and make many returnes, bearing great ſhewes, building goodly houſes, furniſhing them richly, keeping great hoſpitality, maintaining themſelues and theirs in coſtly apparrell, in all companies ſpending with the beſt, &c. but all of other mens goods, nothing of their owne. Theſe may flouriſh and bluſter for a time, and oftentimes ſo doe, as well as the wealthieſt: but when it is once known that they are worth nothing, but that they owe ten times more then all that they hauehave will diſcharge; eueryevery man then commeth vponupon them thick and three fold: action followeth action: one arreſt after another: and execution vponupon execution. And then (alas) what are they the better for all their former ſhewes, and flouriſhing brauery? yea, are they not in ten times more miſerable condition, then the poore man, that was not worth ſo much in all the world, as they ſometimes ſpent vainly in one weeke? For ſuch a man ſitteth ſtill, is quiet, and without interruption followeth his calling, when thoſe gallant fellowes are either in priſon, or lurking here and there, full of feare, and not daring to ſhew their faces, and when all that they had, is ſeazed to ſatiſfie their creditors.
So is it with the wicked. Whatſoeuer they poſſeſſe; howſoeuer they ſwagger, and ruffle it out with their wealth, and other proſperity, bearing all downe before them: yet when God ſhall call them to account, then they ſhall find that they had no intereſt vntounto any thing they poſſeſſed: becauſe they were without God, and without Chriſt in the world: and therefore that hauing much they had nothing. And then ſhall it be ten times worſe with them, then if they had had neuer a groat: yea, then ſhall they wiſh that they had had nothing, becauſe they ſhal be forced to giuegive an heauy reckoning of that which without any intereſt they inioied, & vſed, (or rather abuſed) at their pleaſure as if it had been their own: yea then ſhall they find to their great woe, that the pooreſt, and ſickeſt, and moſt deſpicable child of God, which liued alwaies in thraldome, bondage, and all other outward miſery, was (euen in the greateſt extremity of that his miſery) in far more happy ſtate and condition then the greateſt, the richeſt, and the mightieſt noble man or King in all the world was, that was none of Gods children.
Moreouer, as before wee heard, that the children of God hauehave that which they hauehave (whether little or much) with the fauour of God, ſo whatſoeuer the wicked hauehave, it is with the diſpleaſure of God. As it is ſaid of Saul, that God gaue Iſrael a King in his anger: Hoſe. 13. 11. ſo it may be ſaid of all the proſperity of the wicked, that God doth giuegive it them in his anger. And how can it be otherwiſe, ſith they will not Kiſſe his ſonne, whom he hath commanded them (yea all Kings and Iudges of the earth) to kiſſe vnderunder paine of his anger, and heauy diſpleaſure? Pſal. 2. 12. If any man alſo take any thing from a man, eſpecially from a Prince, will not he from whom it is taken be angry? will not a king eſpecially be moſt highly diſpleaſed with ſuch rapine? eſpecially when he hath promiſed it, and appointed it for his children? The earth is the Lords, and all that therein is: Pſal. 24. 1. All the beaſts of the forreſt are his, the beaſts of a thouſand mountaines, &c. Pſal. 50. 10. The ſiluer is mine, and the gold is mine ſaith the Lord of hoſts: Hag. 2. 9. The Lord hath giuen all theſe things to his ſonne, and in him to them that are his children by him: how then can he not be angry with them that ſeaze vponupon them, not being his adopted children in Chriſt his only naturall ſonne? yea, that being his enemies, do notwithſtanding as boldly take them into their poſſesſion, and vſe them as freely, as if they were his children, and ſo had intereſt vntounto them? Doth not the Lord ſtraightly forbid theft of man againſt man: and hath he not been angry, and is he not daily angry with them, that commit any theft againſt man? will he not then much more bee offended with theft againſt himſelfe, and againſt his ſonne Chriſt Ieſus? That which is but theft againſt man, is ſacriledge againſt God and Chriſt Ieſus.
Againe, though the wicked be in neuer ſo great proſperity, yet all is moſt vncertaine; and in a moment, either all is taken from them, or they be taken from all.
That which is ſaid of riches, that they take themſelues to their wings and as an Eagle doe flie into the heauen: Pro. 23. 5 (that is, they are quickly out of ſight and out of reach) as alſo oftentimes, that they be vncertaine: 1. Tim. 6. 17. may likewiſe be ſaid of all proſperity, eſpecially in the poſſesſion of the wicked. The ſame further is manifeſt, as by diuers other teſtimonies, ſo eſpecially by that which before was alledged out of Iob 15. 29. &c.
Touching the taking away of the wicked from their wealth and other proſperity, doth not our Sauiour teach it by the parable of the rich man, that (like many rich men in theſe daies) was altogether carefull for enlarging his barnes, to keepe the great abundance of corne that his land had brought foorth, and to eat and drinke, and take his pleaſure for many yeeres (as thinking he had enough, and that he ſhould liue long) neuer thinking of any thankfulneſſe to God, neither taking any care, how to imploy, and beſtow it well to Gods glory, and the comfort of other that were in want? Doth not (I ſay) our Sauiour by this parable teach, that the wicked are oft times taken away from their wealth and other proſperity, in as much as when the ſaid rich man was occupied in thoſe former thoughts of enlarging his barnes, and taking his eaſe, &c. our Sauiour telleth vsus that it was preſently ſaid vntounto him by the Lord, O foole this night will they fetch away thy ſoule from thee: and then whoſe ſhall all thoſe things be, which thou haſt prouided? Luk 12 20.
To the ſame purpoſe Zophar ſaith, The reioicing of the wicked is ſhort: and the ioy of the hypocrite is but a moment. Though his excellency mount vp to the heauens, & his head reach vntounto the clouds, yet he ſhall periſh for euer like his dung: and they which hauehave ſeene him, ſhall ſay where is he? He ſhall flie away as a dreame: and they ſhall not find him: and ſhall paſſe away as a viſion of the night. So that the eie which had ſeene him, ſhall ſee him no more: and his place ſhall ſee him no more: Iob 20. 5. Dauid teſtifieth the very ſame: I hauehave ſeene (ſaith hee) the wicked ſtrong and ſpreading himſelfe like a Bay tree: yet he paſſed away, and loe he was gone: and I ſought him, but he could not be found: Pſal. 37. 35. 36.
Doth any man require examples of theſe two points? For the firſt, let him conſider his owne experience of many daily that are left great portions, and yet liuing wickedly, come to extreme beggery. For the ſecond, that many of the wicked, hauing great ſtates are themſelues taken from all; how ſoone were Nabal, 1. Samuel 25. 38. Ahab, 1. Kings 22. 37. Saneherib, 2. Kings 19. 37. Nebuchadnezer, Dan. 4. 28. and Herod, Acts 12. 23. how ſoone (I ſay) were all theſe taken from all their wealth, from all their honor, from all their worldly proſperity?
Touching both the former points iointly, how ſoone did Haman and Belſhazzer loſe both riches and honors, withall their other earthly proſperity, and life it ſelfe?
Neither only is the proſperity of the wicked taken from them, or they from it, but ſometime alſo themſelues are ſo burthened therewith, that howſouer they got it with great paine, and yet perhaps alſo with ſome pleaſure, yet they are neuer well till they be disburdened of it againe. It is with them as it is with drunkards, and gluttons, who drinke largely, and eat greedily: but hauing ouer much charged their ſtomacks, they are ſicke and very ſicke till they hauehave vngorged themſelues. Let no man bee offended with this ſimilitude, as thinking the ſame too rude and homely for ſo diuine an argument, as now I am occupied in. It is the ſame that Zophar vſeth in the ſame caſe, and whereby he doth moſt elegantly and excellently ſet foorth the condition of the wicked in this behalfe. For thus he writeth, He hath deuoured ſubſtance, and he ſhall vomit it: for God ſhall draw it out of his belly: Iob 20. 15. and againe, he ſhall reſtore the labor (that is, that which he got with much labor) and ſhall deuoure no more, &c. verſ. 18. and againe, Surely he ſhall feele no quietneſſe in his body (as it is with drunkards and gluttons, that being more then cropfull, are alſo cropſick, and tormented in their bodies till they hauehave emptied themſelues) neither ſhall he reſerue of that which hee deſired. There ſhall none of his meat be left. Therefore none ſhall hope for his goods. When he ſhall be filled with abundance, he ſhall be in pain, &c. verſ. 20. 21. 22.
This is ſomwhat manifeſt by the example of Achan, who (contrary to the commandement of God) hauing taken a goodly Babyloniſh garment, two hundred ſhekels of ſiluer, and a wedge of gold of fifty ſhekels waight (in the ſacking of Iericho) was forced himſelfe to bring all forth, and ſo he with all his family, were burnt with fire: Ioſh. 7. 20.
It is more manifeſt by the example of Iudas, who hauing greedily taken thirthy pieces of ſiluer for the betraying of his Lord and Maſter, made as much haſt to be rid of it, as euer he did to get it: and he came vnſent for and brought it with his own hands to the Prieſts, and threw it downe, &c. and then went and hanged himſelfe, &c. Mat. 27. 5. 2.
If the wicked do not thus with their wealth, and other proſperity (for there is the ſame reaſon of all their proſperity, that there is of their wealth) yet they meet with ſuch other calamities, that they were better to be in aduerſity with the children of God, then in their proſperity, to inoy the pleaſures of ſinne for a ſeaſon. For what gained Gehezi by the two talents of ſiluer, and the two changes of garments, which by lying and falſhood he got of Naaman the Syrian? Did not the leproſie of Naaman cleaue vntounto him, and to his ſeede for euer? 2. Kings 5. 27. Whether then had he been better to hauehave beene without the wealth, or without Naamans leproſie? If it were ſo with him, (that perhaps was not altogether to be accounted wicked, though in that particular he were very faulty) what is to be thought of them, that cannot be denied to be wicked?
Laſt of all, the wicked in gathering the bleſſings of this life together, are ſometimes the inſtruments of God for the future good of his children: that they may enioy that with eaſe, which the wicked hauehave ſcraped and raked together with much paine. So ſaith Salomon, The riches of the ſinner is laid vp for the iuſt: Pro. 13. 22. So alſo ſaith Iob, Though he ſhould heape vp ſiluer as the duſt, and prepare raiment as the clay; he may prepare it, but the iuſt ſhall put it on: and the innocent ſhall diuide his ſiluer: Iob 27. 16.
Hereof Haman is a moſt pregnant example. For was not his houſe giuen to vertuous Queene Eſter? was not the ring which himſelfe did weare (euen when hee came with the King to the royall banquet of Eſter) giuen to godly Mordecai, whom Haman had hated with a perfect hatred? Eſter 8. 1. 2.
Truely this is a great prerogatiue of the children of God, that the wicked and their enemies that ſcorned and contemned them, ſhould be their ſeruants to gather riches for them.
Thus we ſee, that although the bleſſings of this life, belong only to the godly, yet ſometimes the wicked get a ſhare; but with ſo ſmall comfort, that they were a great deale better be without it. This ſhall be ſufficient for the reaſon, both why and how the children of God hauing onelyonly right to all the bleſſings of this life: yet ſometimes are in want, and oft times hauehave but a ſmall portion of them: as alſo why and how the wicked hauing no intereſt at al vntounto them, yet for a time hauehave them in great abundance.